MSW 517 (Module 5) NTU Psychotherapy Script

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NTU Psychotherapy: An Afrocentric Approach

Article  in  Journal of Black Psychology, The · November 1990

DOI: 10.1177/00957984900171005

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NTU Psychotherapy: An Afrocentric Approach

Frederick B. Phillips Progressive Life Center

NTU psychotherapy is based on the core principles of ancient African and Afrocentric world

view, nurtured through African American culture, and augmented by concepts and techniques of

Western psychology. NTU psychotherapy is spiritually based and aims to assist people and

systems to become authentic and balanced within a shared energy and essence that is in

alignment with natural order. Furthermore, NTU therapy utilizes the principles of Nguzo Saba as

guidelines for harmonious living. Basic principles of NTU therapy include: Harmony; Balance;

Interconnectedness; Cultural Awareness; and Authenticity. The role of the NT'U therapist is

based on a spiritual relationship with the client system since NTU therapy recognizes that the

healing process is a natural process in which the therapist assists the client system to rediscover

natural alignment. The five phases of NTU psychotherapy are: Harmony, Awareness, A1ignment,

Actualize, and Synthesis.

The term NTU (pronounced ''in-too") is a Bantu (central African) concept that describes a

universal, unifying force that touches upon all aspects of existence (Jahn, 1961). NTU is the

basic essence that unifies the universe and, as such, it is the essence of life. NTU is the force in

which

Being and beings coalesce, and insofar as human beings are concerned, NTU is both immanent

(a spiritual force inside), and transcendent (a spiritual force outside).

NTU highlights the interrelatedness between the intrinsic (psychic and immaterial) and extrinsic

(social and material) factors that impact upon one's ability to both influence and respond to

problems of daily living NTU expresses not the effect of these forces, but their being. From an

African world view the world is one of extraordinary harmony that is the natural order (Jahn,

1961; Nobles, 1986; Myers, 1988). The goals of NTU therapy are to assist people and systems to

become harmonious, balanced, and authentic within a shared energy and essence that is in

alignment with the natural order. Natural order implies that there is a unity of mind, body, and

spirit throughout life and that the relationships within and between life are purposeful and orderly

and, at base, spiritual. Natural order infers that our lives and our relationships have a purpose and

a direction, and consequently it is our ongoing task in life to be in tune with the natural order.

Furthermore, good mental health springs from being in tune (in harmony) with natural order, and

healing is therefore a ''natural" process.

NT'U psychotherapy is based on the core principles of ancient African and Afrocentric world

view, nurtured through African American culture, and augmented by Western techniques of

Humanistic psychology. The core principles of NTU therapy are: harmony, balance,

interconnectedness, authenticity, and cultural awareness. The discussion of each NTU phase will

be followed by a brief overview of the central themes, techniques, and outcomes.

Harmony

NTU psychotherapy is spiritually based. That is, there is a vibrant belief that there is a spiritual

force to ail of life and that the spiritual dimension is the connective link to the mental and

physical spheres of human kind. The NTU central belief in the ubiquity of spirituality is

extremely important since spirituality provides a value system, a focus, and a direction to human

endeavor, and through NTU psychotherapy, spiritually provides a base assumption as well a

therapeutic direction and purpose (Myers, 1988; Nobles, 1986).

From a NTU therapeutic perspective, the overriding focus of life and, indeed the goal of the

mentally healthy person, is to be in harmony with the forces of life. When we are in harmony

with our mind, body, and spirit, we are experiencing confluence or the act of aligning ourselves

from within (immanent) and from without (transcendent) (Asante, 1986). When we are

confluent, we are experiencing an oneness with life and are "in tune with life. When we are

harmonious, we are "at peace'' whether or not the external forces surrounding us are fragmented

since being in harmony depends more on our abilities to adapt through a clear process of

organizing the disparate parts into a meaningful whole. When we are in harmony, we are NTU.

Being in harmony suggests that you are living life, not fighting or controlling life. It does,

however, mean that you are in charge of your life, but that you are steering your lifeship while

understanding that there are other forces that will, in part, determine how and in what direction

you travel. To the extent that you are in harmony, then you are accurately processing the winds

that are surrounding your life. Your ''input signals'' are clear and crisp; you are mentally and

emotionally sharp; you are more readily able to direct your life in the most efficient and

rewarding manner. You are in front of your life while still connected to it.

Balance

The concept of balance is strongly related to harmony in that balance and harmony are different

sides of the same concept. Balance refers to life as a dynamic process of energy fields and forces,

and therefore our life task is to balance these seemingly competitive forces in a manner that

brings about a unified whole (Capra, 1983; Davies, 1983). Life is not dichotomous at base, yet

may often appear to be in its manifestations (for example, the socialized dichotomy between

males and females). Rather, life from an Afrocentric world view is diunital, which suggests that

phenomena are unions of opposites and that our task is to unify our various interna1 and external

forces (Myers, 1988; Nobles, 1980). Diunital logic applied to the realm of masculine and

feminine natures suggests that all of us are composed of both qualities in varying amounts and

that we balance these expressions to achieve a healthy self-concept.

The concept of balance is similar to the concept of homeostasis in which a dynamic equilibrium

is the true nature of any system, whether micro or macro. That is, all systems, whether at a

cellular level or at a family level, are continuously utilizing energy to achieve balance. We must,

for instance, continuously balance our material and spiritual selves. Problems or symptoms occur

when there are blocks to the fluid exchange of energy that encumber the normal process of

healthy balance and dynamic equilibrium.

Interconnectedness

N'TU is a cosmic universal force, the essence of life and things that never occur apart from its

manifestations. Furthermore, it is only modern rationalizing thought that attempts to separate or

abstract NTU from its manifestation (Jahn, 1961). NTU is the connecting link among all

phenomena and the link that binds all of the universe. NTU psychotherapy emphasizes the

interconnectedness of human beings from within and without. There is a spiritual network that

binds all of life, and it is this NTU that is the bridge on which successful therapeutic intervention

is accomplished.

NTU psychotherapy is inclusively oriented as the bonding is primary. Thus, the concept of

general systems thinking, and the later development of family systems' orientations are easily

understood within the context of interconnectedness. In addition, the ideas of balanced ecology

and of being at one with the environment are further expressions of this ancient concept.

The concept of balance, harmony, and interconnectedness are equally appropriate at any system's

level and therefore are applicable when intervening with an individual, a group, or a family.

When the therapist maintains a systems focus, which is a central component of NTU

psychotherapy, then he/she is able to view any person or family as both composed of subsystems

and also a subsystem of a larger organization. All levels of systems share common properties,

and the intrinsic desire for system harmony, both internally and externally, is a major system

characteristic (Davies, 1983; Dossey, 1982). Therefore, the term "client system" used throughout

this paper is indicative of systems thinking in that the NTU principles are equally applicable to

the various systems (individual, couple, family, group, etc.) that are the focal point of our

attention at any particular moment. System thinking has been a living truth within Afrocentric

thought.

Affective Epistemology

Epistemology relates to the nature and basis of knowledge, and the term affective refers to the

quality of one's feeling or emotional being. Affective epistemology, then, refers to the process and

belief system of a people discovering knowledge and truth, i.e., awareness through feeling or

emotion. This feeling orientation to knowledge is highly representative of African people

and is recently experiencing a reawakening among many progressive Western thinkers and health

professionals (Davies, 1983; Capra, 1983; Myers, 1 988).

An affective epistemology is in contrast to the Western epistemology of knowledge through the

measurement of objects and cognition. This is the so-called rational mind approach and is

distinguished from affective knowledge that is considered intuitive and sensory. The entire

analysis has been recently scientifically investigated and codified as the left brain/right brain

distinction, where the left brain hemisphere is presented as the seat of rational, logical, analytical

process, and the right brain hemisphere is presented as harboring creativity, artistic, perceptual,

and emotional powers. (Dossey, 1982; Capra, 1983).

What is the meaning of an affective epistemology for NTU? Simply stated, it is that people,

certainly African people, come to awareness and process reality through an integration of both

feeling experience, and verbal cognitive interaction. NTU psychotherapy, therefore, is both

spiritually-intuitive and rationally-scientific and aims to help a person integrate both aspects of

himself or herself.

The feeling experience integrates the knowledge and brings the information into reality.

Therapeutically, we are able to access awareness, belief, and truth through the feeling component

of the person, and do not rely on just "talking." We are directed to have people become an active

participant in the therapy process; therefore, NTU therapy is an active, participatory therapy.

Authenticity

Within the Afrocentric world view, the highest value lies in the interpersonal relationship

between human beings. This priority on the value of the relationship places a premium on the

authenticity of the person. It is the relationships that we build within the larger family/community

of people that are accorded prominence. It is our connectedness with the essence (NTU) of others

that brings fulfillment.

T'he authenticity of any particular person is colloquially referred to as his or her ''Realness.'' As a

community we ask that a person ''Be for Real,'' and it is this authentic essence that becomes the

basis for effective and satisfying relationships. It is similarly true that in the NTU therapeutic

encounter the degree of realness that is experienced influences the direction and depth of

psychological movement.

Authenticity is a state as well as a process. We may be able to acknowledge its presence in

ourselves and in others and thereby take a mental snapshot of it, but the quality of authenticity is

always shifting and growing. A mentally healthy person is continuously gaining in his or her

authenticity as he or she becomes more closely connected to his or her spiritual self. We must

nurture this quality whether we express it in ourselves or experience it in others. The very

process of nurturing authenticity is itself an authentic act.

Being authentic implies spontaneity. A mentally healthy person/system is more able to respond to

and interact with the environment in a natural, effortless manner. There is a lesser emphasis on

thinking as such and more priority on responding holistically. By being spontaneous we are being

more trusting of ourselves and of our connection to others. Because we are in harmony, then our

intentions are trustworthy, and we can feel freer to respond naturally to our ongoing, ever-

changing environment. When we are spontaneous, authentic, and harmonious, then our natural

healing and problem-solving mechanisms are functioning properly. We are NTU.

interaction with the world. To have clear, crisp contact with oneself and with one's environment

demands an open, receptive stance towards the world in which one's psychological defense

mechanisms are utilized appropriately.

When we are harmonious, we have appropriate respect for ourselves and others. We are in tune

to our own needs as well as sensitive to the needs of others. We are able to feel the continuity of

and interconnectedness with the relationships between ourselves and others. We are, therefore,

able to realize our interdependence with all of life at the same time being cognizant of our

individuality. With the above realization, we then must follow through by providing satisfactory

nourishment to ourselves as well as to our relationships. We grow through the process of sharing

ourselves with others.

Authentic persons or systems are trustworthy and reliable because they are being their true selves

mentally, physically, and spiritually. They are genuine because they are in tune with themselves

and others. They are, in other words, to be believed.

The second major goal of NTU psychotherapy is to assist a client system to live within the Nguzo

Saba or seven principles, since NTU views the Nguzo Saba as proper and effective guidelines for

healthy living. The following chart presents each of the Nguzo Saba principles with

corresponding key concepts, NTU therapeutic tasks, and therapeutic techniques.

Ngazo Saba Princip/es

Principle Key Concepts Therapeutic Techniques

Tasks

Umoja

(Unity) Harmony Inter- Experience close- Rituals

dependence of life ness of being (libations,

through group prayer, Afro

action drama, etc.)

Unity is Natural Experience Self-Disclosure,

Interconnectedness Humor,

Reframing,

Genogram

High Value of Awareness of Being Real.

Relationships Self-Barriers to Re-energize

Closeness spiritually

Principle Key Concepts Therapeutic Techniques

Tasks

Kujichagulia

(Self Empowerment Cultural Awareness Ugogram,

Detennin- Awareness

ation) Wheel,

Awareness of Self- Rites of Passage

Potential Program

Authenticity Guided Imagery,

Self-Esteem Positive Regard for Peeling the

self Onion, Cultural,

Informative,

Awareness of Creative

strength of Visualization

Inner-Self (NTU)

Awareness of

Psychological

Barriers

Ujima (Col-

lective Work Balance

Respon- Mutual Inter- Balance "I" and Multi-Family

sibilitv) dependence ''we'' Retreat,

Extended Self Kinship

Active Togetherness Karamu,

and Family Effective

Communication

Experience NTU Exercises,

Family Drawing

Collective Past, Experience Therapeutic

Present, and Future importance of self Games,

and others Modeling,

Reframing

Effective

communications

including accepting

responsibility for

correcting others

Principle Key Concepts Therapeutic Techniques

Tasks

Ujamaa

(Cooperative Mutual financial Experience money Family Budget,

Economics) interdependence as a tool, not a Tracing of

source of pleasure income and

expenditures,

Shared wealth and Awareness of Guided Imagery,

resources multiple efforts Values Clarification

that contribute to one's Cooperative

success Ventures

Balance Sharing of

resources to further

health of extended

self

Wealth and Balancing money

resources belong to and communal

all responsibility

People before

Profits

Nia

(Purpose) Authenticity Experience our Guided Imagery,

purpose through Connection to

We each have a being NTU our ancestors,

unique contribution Relaxation

exercises, Self

Clear purpose Relaxation and Awareness

has roots in calmness Exercises,

identity Cultural

Access our internal Awarencss

Provides voice Exercises

direction and

meaning to life Awareness

Principle Key Concepts Therapeutic Techniques

Tasks

Kuumba

(Creativity) Authenticity Balance feeling Action

and sensing with Techniques,

Balance thinking Role Plays,

Visualization,

There is a creative Trust inner-self Humor,

spirit (NTU) within Reframing, and

everyone relabeling

We have the Experience being

capacity to bring in harmony and

into being a New learning to

Reality re-balance

Creative labor is Feel comfortable

self-defining, self- with allowing inner

developing, and self to organize

self-confirming physical being

Principle Key Concepts Therapeutic Techniques

Tasks

Imani

(Faith) Harmony Alignment of Prayer,

Interconnectedness ourselves in har- Spiritual

mony and balance Readings,

with our essence Unity Circles,

(NTU) Affirmations,

Meditation,

Relaxation

Call for a Belief in the spiri- Nature Study

humanistic tual essence of all

earth-oriented,

earth-based,

people-centered Incorporate our be-

faith ing with a sense of

the cosmic

Connection to our

spiritual core (NTU)

The principles of Nguzo Saba and, indeed, NTU psychotherapy can be universally applied.

That is, they are equally applicable to European Americans, Hispanic Americans, and others

since the concepts are based on a spiritual connection that human beings have with the life force.

The values that Nguzo Saba espouse are human survival values that speak to the healthy

promulgation of the human race. NTU psychotherapy is culturally sensitive, and the specific

techniques can be appropriately modified given the uniqueness of the person, his/her family and

cultural background, and the overall therapeutic needs of the client.

The Role of the Therapist

NTU psychotherapy places a premium on the relationship between the therapist and client

system for two important reasons. First, psychotherapy is a spiritual and sacred relationship; and

second, the person-to-person orientation that is primary to the Afrocentric value system is strong.

NT U psychotherapy recognizes that there is a spiritual dimension that is the

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basis of the therapeutic encounter. Furthermore, NTU psychotherapy views the healing process as

natural a process for mental health as it is for physical health. For example, when there is a small

cut on the finger, the body marshals resources to close and bind the wound (healing). This is true

only if we do nothing to interfere with this natural process such as allowing the wound to become

infected. Similarly, this is true with our mental health. Our ego may become bruised, but a

natural healing emerges if we do not interfere or complicate our emotional matters with

ineffective communication or low self esteem for example. We have an internal energy (NTU)

that will guide us to health.

The therapist's task is to assist the client systems to align themselves in an authentic and

harmonious manner so that the natural healing forces can become operative (NTU). The therapist

appreciates that healing is natural, and it is through the therapist rather than being caused by the

therapist that healing occurs. This distinction is extremely important because it relates to the

proper utilization of therapeutic techniques.

The NTU therapist realizes that he/she is in the service of a spiritual healing force and that

he/she exists within a sacred relationship with the client system. The fact that the therapist

relationship is a sacred relationship and the fact that the therapist must view the relationship as

sacred have many therapeutic and social implications. For instance, the sacredness of the

relationship gives definition and answers to the question of confidentiality in therapy. When

we, as therapists, are functioning with sacredness in mind, the client can feel protected because

we communicate that we have his/her best interest at heart.

As the therapist grows in his/her appreciation of the sacredness of the therapeutic relationship,

there is a heightened spiritual contact between the therapist and the client as well as more clarity

of the meaning of the client's behavior. The therapist, through increased appreciation of the

spiritual dimension, becomes more aware, in turn, of himself, his client, and the larger

responsibility within which they both exist. As the therapist becomes more attuned, the spiritual

forces that allow for intuition and inspiration or, what Gestalt therapist Fritz Perls described as

the "Ah-ha" experience, are more readily available and likely to occur within the client's system.

Similarly, when the therapist is more attuned, then she or he is more spontaneous and more

accurate in her or his selection of effective and operative therapeutic techniques. The therapist

just "seems to know" when to utilize this or that technique as opposed to rigidly following a

prescribed plan. In the parlance of athletes, the therapist is ''operating in the zone."

A therapist must certainly live the principles that he/she teaches for maximum therapeutic

effectiveness (authenticity). This is obviously true since the therapist becomes more believable

and genuine especially in the

cycs and hearts of the clients. Additionally, the therapist is able to be more reflective of his/her

own problems and problem-solving mechanisms when he/she is living daily what he/she is

preaching daily.

A person's overall life orientation is a necessary first step in developing a sacred relationship.

There are subsequent options available to the therapist to heighten the spiritual connection of the

therapist's encounter with the client. Before the session begins, the therapists should cleanse

themselves spiritually and mentally. This can involve some kind of centering or relaxation

exercise whereby the therapists can refocus mentally and pull together their spiritual energies. At

this point the therapist should evaluate what transpired during the last session or event and take

inventory of what he or she is feeling at the present. For instance, has the previous session left the

therapist angry? Drunk with therapeutic prowess? Feeling less than adequate as a therapist? Any

of the above distract from the therapist's ability to be fully available emotionally, spiritually, and

physically for the next client. I

It was mentioned earlier that a person-to-person orientation is more of an Afrocentric

axiology, and that this orientation is a second persuasive reason for the heavy emphasis on the

relationship between the therapist and client in NTU psychotherapy. The client, especially the

African American client, utilizes the relationship as truth seeking phenomena. What a client feels

or thinks of the therapist as a human being is important since trust is withheld until there is a

relationship of harmony. You, the therapist, become more genuine and real to the client system,

and the true belief that you care and appreciate what is happening with the client system becomes

more prominent.

As the process unfolds and as this care and concern is conveyed (not simply verbalized), the

therapist is placing trust in the client, and thereby it will likely be reciprocated with increased

trust on the part of the client. It is upon this bridge that the therapeutic techniques, suggestions,

and directives must rest in terms of their utilization, participation, and ultimate effectiveness.

The therapist provides a lens through which the client systems view themselves and their

relationships. Sometimes the lens can be more focused on the client, sometimes more on the

therapist, and sometimes focused on the relationship between client and therapist. The therapist

has the option (granted by the client) of refocusing the lens and the selection of the proper option

rests on the therapist's being in harmony with the client so that the selection emanates from a

shared experience.

The NTU therapist is a guide who, through his or her skills and spirituality, acts to

"illuminate" the client's path (present, future, and past) so that the client is enabled to see his/her

own way more clearly and is also equipped with stronger problem-solving skills. The therapist

assists the client to see the path

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in sharper focus and, in the process, to see the options, potentialities, and internal directions. The

therapist then gradually transfers/returns ''the light" to the client so that he/she may continue to

view himself/herself clearly, and see creative, authentic strategies of problem solving. In other

words, although the therapist may begin the therapy assuming more responsibility, from the

beginning there is a process whereby the client is becoming more responsible for himself/herself

and, in turn, more authentic and confident.

The therapist can facilitate this developing relationship bridge by exhibiting a true sense of

commitment to the client. This commitment is demonstrated and felt primarily during the

ongoing sessions even though there are valid occasions external to the actual sessions that are

opportunities for the realization of commitment. It is of primary importance that during the actual

sessions the therapist be fully present, mentally, physically, and spiritually, and clearly

communicate that she/he is, at the time, in the service of the client within a sacred relationship.

The Process of NTU Psychotherapy

There is a general process to NTU psychotherapy that guides the therapist through the

therapeutic experience. The phases of NTU therapy are: (1) Harmony; (2) Awareness; (3)

Alignment; (4) Actualize; and (5) Synthesize. These phases of psychotherapy must be considered

within the context of circular, not strictly linear, time so that the therapist perceives that all five

phases can be occurring at one time or that the phases can occur "out of sequence." A technique

can be utilized in one phase that has equivalent meaning for the client in another phase. The

therapist when thinking circularly, rather than linearly, understands that therapy is never out of

any one phase altogether, and that each phase has predominant needs that generally constitute the

primary focus of the therapeutic moment. In other words, the phases are interconnected and

continuous and form a complete gestalt in which, when we attempt to dissect and discuss the

phases separately, they lose some of the identity and meaning. Although they will be discussed

separately, the reader is advised to see them as holistic principles that occur inter-connectedly.

A case example is presented that will assist the reader in connecting the NTU phases with

specific psychological and behavioral dynamics. The case is that of a 33-year-old African

American, divorced female (Ms. B), whose presenting complaints were those of a depressed

nature. She stated that she was "losing her grip'' on life; that she was ''not accomplishing

anything" in life; that she didn't feel good about herself or her relationships"; and. that she always

gets in relationships that "tear at herself."

Harmony relates to the initial phase of therapy in which the primary, though not exclusive,

objective is to develop a shared consciousness or shared experience with the client system.

Through the development of a shared consciousness, a bond or therapeutic bridge is created upon

which the mutual trust of client and therapist can rest. Harmonizing includes the process of

mutual sharing of information. It is a joining by the therapist to the client system and is a

necessary first step.

Although there was initial rapport, this phase consisted of deepening the boncling between

therapist and Ms. B. since a previous therapeutic encounter and her educational level had left her

therapy-wise and able to verbalize cooperative statements without necessarily giving herself to

the process. Techniques primarily utilized were: humor, self-disclosure and, in general, a sense of

realness. A climate of nonpretentious and honest sharing was established wherein Ms. B. felt

increasingly comfortable with sharing thoughts and feelings authentically as opposed to self-

defeating mental screening.

The second general phase of therapy is the task of Awareness. To become aware in the

therapeutic context is to experience connectedness of the various components of oneself or the

family system, and to be able to distinguish between one's needs and boundaries and the needs

and boundaries of others. To come into awareness implies an acceptance of one's own needs,

strengths, limitations, and potentials. We begin to know who we are at succeedingly deeper

levels of meaning and to feel increasingly comfortable with ourselves

Almost paradoxically, we can become clearer about ourselves only as we strive to reach our

potential. Consider the familiar examples from the world of athletics wherein a pass receiver

tests his limits by extending himself to catch a pass, or the case of the gymnast who extends

herself through increasingly intricate horizontal bar maneuvers. In both instances, the athletes

have come to know their limitations through the process of striving for optional functioning.

Both become more aware of themselves.

Awareness implies Recognition whereby the client system develops initial recognition of his

or her problem behavior from more or less a cognitive perspective. In this phase the person not

only begins to recognize the presence of some destructive behaviors or patterns, but also begins

to experience the therapeutic process as a healing force. He/she begins to accept both the

problems and the therapy as valid facts.

Ms. B became increasingly aware of her lack of self-confidence; her fear of closeness; her

need to caution herself about disappointment; and, the feeling that she was "living a lie.'' She

further became aware of how she was operating on the belief that she was "better than others." A

primary technique utilized to heighten awareness was a combination of relaxation and

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visual imagery in which Ms. B was directed to:

1. visualize herself resting on a cloud;

2. imagine that she could see the sketchy face of one of her ancestors (whether she had ever seen

them or not, in physical reality, was immaterial!);

3. Listen to the voices of what her ancestors were saying to her (the little voices inside); and

4. discuss what the ancestors had said with the therapist.

The third phase of the therapy process is Alignment. A basic task of this phase of NTU therapy

is to help the client to uncover and reconcile his/her core neurotic fear or anxiety. The client's (or

family's) basic fear or anxiety usually surfaces during the process of self awareness. As the client

becomes aware, he/she will often need strong therapist support as well as other environmental

support. Typically, underlying fears are stated in terms as ''I'm afraid I'll go crazy,'' or "I might

die" or some other catastrophe. The continuing objective, then, of this phase is to assist the client

with his/her boundaries, potentials, and fears. It is during this phase that the client, or family,

must successfully overcome the fears and avoidance that have become clearer to them through

the previous phase of awareness. This is commonly referred to as "working through" the issues of

therapy. In Gestalt therapy this process is known as "moving through the impasse." Although

there are different references, the key element is consistent. Awareness and information must be

processed in order to achieve psychological growth.

During the alignment phase the client system confronts his/her fear(s) in order to achieve the

outcome of assimilation and reconciliation of these psychological anxieties into a maturing,

confident, and harmonious self. The client feels more at peace whenever there is a successful

completion of this phase. The client has integrated his/her alienated self into a harmonious

whole, and the fears become appropriate to the stimulus. One becomes more self assured and

authentic, which allows one to respond to the environment rather than react to it.

The act of the process of Alignment implies taking responsibility psychologically for oneself and

ones' needs and actions. One cannot be fully aligned until acceptance and responsibility are

connected to awareness into the total self that brings about alignment. |

Alignment can be accomplished in a number of ways, but the amount of emotion involved is

usually in proportion to the amount of psychological energy, that the person/family system is

using to sustain their present maladaptive attitude and behavior. That is, there is often a release of

anger,

sadness, joy, or other intense emotion as this immobilizing fear is confronted. The extent to

which this anxiety is deeply rooted in the client personality is a major determinant of the level of

emotional energy that will be released.

The phase of alignment is integrative since the objective of the phase is not necessarily to

expel a fear, but rather to come to terms with it (balance). T he process of so doing, i.e., of

assimilating, may include confrontation, but the latter is the means and not the end. The goal of

alignment, as has been stated, is to develop a confidence by coming to terms with the actual, or

potential anxiety.

Part of Ms. B's task in this phase was to acknowledge (to herself) that she felt inferior and was

acting out in ways that punished herself and that projected a false security/identity. In addition,

she had to replace this negative thought/feeling with a secure, positive, and balanced self-image.

She had feared "going crazy'' if she were to be herself, since she felt that there would simply be

nothing there that was real, or solid, about her. Ms. B's other task in order to achieve alignment

was to access her spiritual core that would serve as her foundation. She was directed to

experience the part of her body that was shaky and to calm that component through relaxation

and through positive and reassuring messages. She was able to experience the healing energy as

alignment progressed.

The fourth general phase of NTU therapy can be termed actualization.

It is at this point that clients can begin to practice and experiment with new

attitudes and behaviors in the context of their regular environment. The

clients take their budding awareness into real-life situations where they can

experience themselves differently and achieve more positive outcomes. Even

though the external environment may seemingly not have changed, what has

changed dynamically is that the clients have a reconstituted internal per

ception of themselves and their environment. This liberated energy (NTU)

positively influences the clients' response to, and interaction with, the

environment, thereby creating opportunities for positive behaviors and attitudes within their

environment. I

The process of actualization can be as simple as a homework assignment for an adolescent or as a

vocational or other life change for an adult. The magnitude of the actualization may vary, but the

internal psychological process is similar; the client or family is able to witness the changing

response to stress from the inside-out and to receive validation and empowerment from

the actual fact of being different in a small but noticeable manner.

At the close of each session, Ms. B was directed to utilize her new awareness and learning in

the context of a specific situation. At various times, it may have been an interaction with a family

member, colleague, boyfriend, or a specific task that she wanted to accomplish for herself. Ms. B

was also

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PHlILLIPS

asked how these homework assignments were experienced at the beginning of the succeeding

session.

The last general phase of NTU therapy is the Synthesis phase. Herein, the client is integrating

the knowledge gleaned through the process of awareness realization together with the experience

from having operationalized some of his/her changing attitudes and behaviors in real life. This

integration is simultaneously occurring on physical, mental, and spiritual dimensions whenever

the synthesizing phase is proceeding well. An effective integration denotes that the client has

incorporated the NTU health process into his/her life so that, beyond the presenting or current

difficulty, the client has an effective human problem-solving strategy that is readily available

when future life difficulties arise.

Ms. B presented specific situations in which she demonstrated to herself and to the therapist

that she had incorporated a healthier process into her daily life.

Ms. B was able to experience herself differently in her interactions with her boy friend and her

supervisor. Specific encounters included being clear about her needs and communicating her

wishes and desires in a more timely fashion.

The five phases of NTU therapy—harmonize, awareness, alignment, actualize, and

synthesize—must be seen as a circular process. Clients continuously experience the phases and

will be in different phases simultaneously. What may be different is the relative priority of any

phase at any one point during the therapy process.

All five phases can occur during any one session, and the process even becomes a convenient

guideline for therapy session review. Were all "bases'' touched during the session? Was there a

beginning, middle, and end? What synthesis occurred since the last session? What actual

experiences did the client have? Or, for that matter, what synthesis did the therapist have that

related to the client's process?

The phases of NTU psychotherapy have as their ultimate objective the empowerment of the

client system in alignment with natural order. The client should leave the therapy process in

control of himself/herself even to the point of expressing appropriate requests for termination.

The client should be more keenly aware of self and others, engage life in a more authentic

manner, and incorporate effective tools for clear identification, analysis, and resolution of future

life difficulties.

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